We know that other wills exist because they live in our enveloping world, and constantly use it in a way that we approve or resent. If they did not know and disturb our world, we should not be aware of them even if they existed. We know that other wills exist because they sell us coats that they have made, and cut down trees in our forests, and shape them into things that have meaning for us and them. They modulate the atmosphere in which we live, producing sounds that stand for objects with which we are familiar. They learn our words and facial expressions, and use them to make us feel happy or uncomfortable. Nature is the common instrument of all wills. As we cannot come to the consciousness of ourselves, nor of other wills, except through the body and its environments, _neither can we develop the soul without cultivating the physical instrument and that which surrounds it_. There is always a corresponding development between soul and body. As Browning says, "We know not whether soul helps body more than body helps soul." We simply know that soul and body develop together, and that if either is injured the other is harmed. A physical change in our bodies takes place with every thought. We cannot silently love without disturbing the gray matter. We make paths through our nervous system with every thought and deed. If we had a means of photographing all the muscular and nervous conditions wrought in our bodies by our thoughts and actions, they would correspond to every growth of spirit. The face becomes beautiful with a beautiful soul, and the body becomes refined by every improvement of the spirit. I once shook hands with the great French organist, Guilmant. When I clasped his hand I forgot everything else; the hand was so soft, and yet so firm! All the inspiration and purpose of his soul had been registered in his body. And what a hand it was! I shall never forget that touch. It gave new meaning to Tennyson's beautiful line, "Oh for the touch of a vanished hand!" Our looks, smiles, accents, and very gait become the expression of the soul. We once had a maid who came home in the dejected state following intoxication. When I appeared she said: "I has me faults the same as others, but me heart is all right." Now, could her heart be right and her body wrong? Can we have a pure soul and an unclean body? Can we have an honest heart and a pilfering hand? Certainly not. For as the pure soul cleanses the body, so the degraded body pollutes the soul. Soul and body must grow together,--and alike. Sometimes we speak of a purely spiritual experience apart from all physical excitability; but such a thing is impossible, because every spiritual thought has its beautiful, physical accompaniment. The physical may run riot, as with some musicians who are principally noise and bluster; but the fact still remains that the most bilious and cold philosopher enjoys his gentle nervous thrill.